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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91363	A little cabinet richly stored with all sorts of heavenly varieties, and soul-reviving influences. Wherein there is a remedy for every malady, viz. milk for babes, and meat for strong men, and the ready way for both to obtain and retain assurance of salvation: being an abridgement of the sum and substance of the true Christian religion; wherein the cause of our salvation, the way, the guide, the rule, the evidence, the seals, &c. and the connection of these points together, and dependancy of them one upon another: this I have endeavoured to do orderly, exactly, methodically, with much plainness and clearness. / By Robert Purnell.	Purnell, Robert, d. 1666.	1657 (1657)	Wing P4237; Thomason E1575_1; ESTC R209217	254,040	517

understand these four choise things viz. 1. That Christ by the will of God gave himself a Ransome and sacrifice of a sweet smelling Savour unto God in behalf of the Elect Joh. 6. 7. Heb. 5. 10. 10. 9 10. Eph. 5. 2. 2. That this ransome was alone and by it self a perfect satisfaction to Divine Justice for all their sin Heb. 1. 3. When he had by himself purged our sins sate down on the right hand of the Majesty on high Heb. 10. 10. by the which will we are sanctified by the offering of the body of Jesus Christ once for all verse 14. For by an offering he hath perfected for ever them that are sanctified 1 John 1. 7. The blood of Christ cleanseth us from all sin 3. That God accepted it and declared himself well pleased and fully satisfied therewith Mat. 3. 17. And loe a voice from heaven saying this is my beloved Son in whom I am well pleased Isa 4. 2. 1 4 6. I will give thee for a Covenant of the people for a light of the Gentiles c. God was so well pleased in him that he hath Covenanted and sworn that he will never remember their sins nor be wroth with them any more Isa 43. 25. 4. That by this ransome of his we are delivered from the curse of the Law Gal. 3. 13. Christ hath redeemed us from the curse of the Law being made a curse for us To close up all as to the nature of this Covenant Let me tell thee the main substance of the Covenant is in these words I will be their God and they shall be my people but sprinkling with clean water taking away the stony heart and giving a heart of flesh all these are nothing but the fruits of the Covenant So Christ is given for a Covenant to the people that is the Covenant of Grace takes its being from Christ to us Adam was all mankind as all mankind was in Adam in the loyns of Adam so Christ is the Covenant and all the Covenant is as it were in the loins of Christ and springs to us out of him in this sense he is the Covenant-maker he is the Covenant-undertaker he is the Covenant-manager he is the Covenant-dispenser he doth every thing in the Covenant he makes the articles he draws God the Father to an agreement unto the articles Psal 110. 3. thy people shall be a willing people in the day of thy power and God is in Christ reconciling the world unto himself 2 Cor. 5. 9. Hence Christ is also called the Mediator of the Covenant that is he is one that hath the managing of it on both sides and he alone is able to bring both sides together and make up a conclusion and thus Christ is the Covenant and the Mediator of the Covenant c. The second thing to be enquired into is with whom this Covenant was first made THis Covenant was not made with us but with Christ for us God did not immediately make this Covenant with us we were children of disobedience and of wrath who were not capable of any such Covenant and conditions but it was made with Christ for us that upon the making of his soul an offering for sin he would give unto his seed eternall life Zech. 9. 11. As for thee also by the blood of thy Covenant I have sent forth thy prisoners out of the pit wherein is no water Adam lost his righteousness the foundation of the first Covenant But the righteousness of Christ the second Adam can never be lost it being grounded upon better promises Heb. 8. 6. The Covenant made with Christ hath these promises Gen. 12. 3. In thee shall all families of the earth be blessed 2 Cor. 1. 20. All the promises of God are Yea and Amen in him so then this Covenant was made with him actively as a person that performed all the conditions upon which the promises were grounded but with us passively as the Persons to whom the benefits of these promises do belong if Christ merited nothing for himself but wholly for the Elect of God then all the promises made to him do belong to them or the Covenant which was made with him as Mediator doth belong to us for whom he doth mediate Now the parties concerned in this Covenant are first God the Father and Jesus Christ the Mediator and the Church or body of Christ for whom he was to mediate Now this Covenant being made with Christ he as a Surety is bound to perform and see performed all the duties that God requires of believers so he was arrested and brought to the bar of Gods justice where he is convicted adjudged and arraigned as a sinfull transgressor so he suffered the uttermost rigor of the Law and not one grain of justice abated him nor a farthing of the debt forgiven him no nor so much as one sin unaccounted for or blotted out till satisfaction was first made and given But after the full account and perfect payment this Surety Christ Jesus pleaded for a dismission and discharge and so got a generall discharge acquittance and releasment under the King of Heavens hand and seal for us c. If any man desire further satisfaction whether this Covenant was first made with Christ for us yea or no. Let him consult with these precious Scriptures Psalm 89. 24 27 28. Hebr. 13. 20. Isaiah 42. 6. Isa 55. 3. Zach. 6. 13. Isa 50. 56. Zach. 9. 11. Isa 53. 10. Now if any one ask what were the conditions between the Father and the Son when this Covenant was made they are as followeth First see what God the Father promised unto Christ on his part 1. That he would anoint him and fill him with the Spirit above all others Heb. 1. 9. Isa 11. 2. 2. That he would prepare him a body to sacrifice for sins Heb. 10. 5 10. 3. That he would uphold him and strengthen him that he should not be ashamed by the things he should suffer Isa 42. 6. 50. 5 7. 4. That he would justifie and glorifie all his seed Isa 50. 8. Joh. 17. 22 24 Isa 53. 11. 5. That he should see and enjoy the travell of his soul and the purchases of his blood Isa 53. 10. Heb. 2. 7. 6. That he should have all power in heaven and in earth given him till all his enemies were made his footstool Ephes 5. 25 27 Matthew 28. 18. 1 Cor. 15. 28. Next let us examine what Christ did perform or promise to perform on his part 1. To become a Mediator Surety and Saviour for all those that his Father should give him Heb. 8. 6. Heb. 7. 22. Act. 13. 23. Ioh. 17. 11 12. Ephes 1. 10. Col. 1. 20. 1 John 2. 1. 2. To take upon him the nature of man and so to become flesh in his Fathers appointed time Gal. 4. 4. Mat. 11. 27. John 17. 4. 3. That he would glorifie his Father by keeping revealing and doing his will John 15. 10. John 6. 39. 4.

strength of the Spirit that is if they be not purely believingly and affectionately and understandingly performed Some objections I have met with as to the manner of the performance of this duty Obj. 1. But if it be granted that Psalms c. are to be sung what warrant have we to sing them in meeter and if you have no warrant in the word for such a practise then is it a meer tradition and invention of men nothing ought to be practised in the worship of God but what is warranted by the word of God Answ I answer First that if the Psalms as they are pen'd and recorded in the book of Psalms can be sung so as the Church may be edified and confusion avoided I should judge it an exercise very suitable to the mind of God wherein my spirit would very freely concur provided that such Psalms be sung which contain matter of praise unto God I have been hitherto of opinion that the Church ought to sing Psalms in such a way as they can be sung by them which hitherto hath been found to be in the way of meeter provided that the putting of them into meeter doth answer but not obscure and destroy the Sense and mind of the Holy-Ghost as they are left upon record unto us Now lest the pleasantness of the voice or tune should more affect the ear then the Spirituality and soundness of the matter the heart the Apostle doth caution them that they so sing as that they make melody in their hearts unto the Lord that their hearts be affected and ravished as it were with that which their tongues do utter before the Lord this is that singing with grace in our hearts Col. 3. 16. If we are offended with meeter because there will be some variation or change of words from what they are in the Psalms upon record though they agree never so much with the sense of the Spirit of God in them then may we also be offended with our Bibles and lay them aside because one Bible differs from another very much in the translation as we may find if we compare one reading with another and yet duly weighed and considered the sense is the same and the mind of the Holy-Ghost may be understood in either Ob. But singing of Psalms and Hymns must be by an immediate gift of the Spirit as may be gathered from 1 Cor. 14. 26 c. to sing a Psalm or hymn already penned savoureth too much of formality and customariness which ought to be avoided in the Church of God Answ That in 1 Cor. 14. is a reprehension of some disorders amongst them in the worship of God and proves nothing at all that the singing of a Psalm or hymn must be by an immediate gift of the Spirit extemporary and without forethought or premeditation at all How is it then brethren when you come together every one of you hath a Psalm hath a Doctrine c. One having made choice of a Psalm he would sing another he would declare a Doctrine and that at the same time in much confusion and disorder to the disturbance of the Churches peace therefore he reprehends them for so doing and cautions them also that all things be done to edifying but we must be sure the Psalm or Hymn for the matter is sutable to the state and condition of the Church and that there be a sutableness in our spirits to utter it before the Lord c. Of the Ordinance of Baptism another standing Ordinance of the Gospel THat Baptism with water is an Ordinance still in force is so plain and clearly held forth in the Scriptures that I hear none deny it unless it be the erroneous Quaker and the voluptuous Ranter together with a few new upstart wantons that cast Gods Ordinances behind their backs I shall reduce all I have to say to this Ordinance of God to these two heads 1. We shall speak something to the essence of this Ordinance 2. To the exercise of it 1. To the essence of it the Ordinances of the Gospel whereof this of Baptism is one doth not differ from the Ordinances of the Old Testament in respect of the Author which is the same God the substance Christ the receivers the people of God which are in both the same but of continuance evidence and easie performance and efficacy in all these the Ordinances of the New Testament have the greater preheminence 2 Cor. 3. 9. This Ordinance of Baptism was brought into the Church at the command of God Iohn 1. 33. by the Ministry of Iohn therefore called his Baptist Mat. 3. 1. afterwards this Ordinance was sanctified and confirmed by our Saviour Christ himself being Baptized by John Mat. 3. 13. and after all this he gave commission to his Apostles and Ministers to continue the same in his Church unto the end Mat. 28. 18. Mark 16. 15 16. That the washing of the body by water is essential to this Ordinance will appear Ephes 5. 26. and that the party be Baptized in the name of the Father Son and Holy-Ghost Mat. 28. 19. 2. The exercise of Baptism is abundantly held forth to us in the Scriptures of truth where we have example one upon another As there is first our birth in Christ and secondly our nourishment after we are born so the Lord hath appointed two seals or two confirming Ordinances the one sealing our regeneration entrance and ingrafting into Christ the other sealing our perseverance and growth in Christ as in the bodily life we see that we need no more but to be born and then to have this life preserved the Ordinance of Baptism sealeth the first and the Lords Supper the second so then Baptism is an Ordinance of the New Testament by the washing of water Ephes 5. 26 representing the powerful washing of the blood of Christ 1 Cor. 6. 11. Heb. 10. 22. and so sealing our regeneration or new birth and entrance into the Covenant of grace and our ingrafting into Christ and into the body of his Church John 3. 5. Tit. 3. 5. Act. 8. 27. Here let the Reader take notice of the similitudes between the sign and thing signified 1. Water is a necessary element the natural life of man cannot be without it and the blood of Christ is as necessary to the spiritual life of the soul 2. Water is a comfortable element the thirst of the body cannot be quenched but by water So the thirst of the soul cannot be quenched but by the blood of Christ Joh. 4. 13. 3. As water is necessary and useful so it is a free element a cheap element easie to come by without cost so is the blood of Christ Isa 55. 1. O he that thirsteth come and drink freely 4. As it is necessary useful and comfortable and free so it is a common element none are barred from it any may go to the river and drink So the blood of Christ is offered to all rich and poor high and low none can say I

Another thing held forth to us in this Ordinance is the rising again unto newness of life Romans 6 4. Therefore we are buried with him by Eaptism verse 5. For if we have been planted together in the likeness of his death we shall be raised in the likeness of his resurrection 4. Another thing held forth in this Ordinance is the Baptism of the Spirit Act. 2. 38. compared with Act. 11. 16. 5. Another thing held forth in this blessed Ordinance is the resurrection of the body See Col. 7. 12. Rom. 6. 5 8. I suppose the Reader will grant that a child is not capable of apprehending believing and applying these and the like things held forth in this Ordinance and that God requires that such as are baptized should first believe Mat. 28. 19. Act. 8. 12 13 36 37 38. Mat. 3. 6. Act. 10. 47 48. But because this controversie is handled at large in other treatises such as desire further satisfaction may have recourse to them Now what art thou doing O man that callest me and others Anabaptists for our obedience to God in this blessed Ordinance whilest thou art rejecting his counsel if thou say was not I baptized heretofore I answer if I were baptized with God-fathers and God-mothers Common prayer book Cross and Surpliss and by a Minister made by the Bishops all which are voted down as Antichristian and the manner of that Baptism was also by sprinkling water upon my face concerning which the Scripture is silent how may I be assured God will own such a Baptism for his Ordinance Blame me not then if I endeavour to follow Christ herein who was baptized when he came to years and commands me so to walk as I have him for an example 1 John 2. 6. compared with Mat. 3. 15 16. I shall close up all that I have to say at this time to this Ordinance with two words of advice the one to those that own Baptism according to the Scripture Rule when people are capable of it the other to those that rail mock and deride the people that are baptized calling them Anabaptists 1. You that have taken up this Ordinance beware of laying a greater stress upon it then ever God appointed you viz. it was never appointed to break love and Communion and to quench the Spirit and to justle out some other Ordinances nor to shut out the weak in the Faith nor to put them upon doubtful disputations my brethren let me tell you I have rather chosen to weep it out before the Lord in my closset then to publish to the world what I have heard and seen amongst you what know you not that all Christians are one in Christ and partakers of one Spirit promises graces and have right to all Priviledges what know you not that all Saints are fellow-members fellow-souldiers fellow-travellers co-heirs fellow-sufferers and fellow-Citizens having the same father being cloathed with the same robe ruled by the same word inclined to the same work will you shut out those that God hath received and stop the mouth that God hath opened and refuse communion with those that have fellowship with the Father and the Son and that are faithful to what they know are all blind that doth not see by your eyes 2. You that so exceedingly cry up Baptism of Infants and cry down all baptizing of believers Let me tell you that through prejudice weakness and blindness you cry up that which you have neither precept nor example for in all the book of God and cry down that which there is precept upon precept for and example upon example I even tremble to think what a sad account you will give to God for this one day if you say you can prove the baptism of Infants by necessary Deductions from Scripture and Inferences and Consequences then let me ask you how you durst to make use of any of these to cross plain precepts and examples Of the Lords Supper or breaking of bread another standing Ordinance of the Gospel 1. OF the Lords Supper what it is 2. Wherein Baptism doth differ from it 3. Preparations to the Lords table required 4. The actions of the Administrator of this Ordinance 5. The actions of the receiver and duty in receiving 6. Who they are that may partake of this Ordinance 7. The ends and uses of the Lords Supper 8. The duties to be performed after receiving First of the Lords Supper what it is IT is a sealing or confirming Ordinance of the Gospel wherein by the outward elements of bread and wine sanctified by the word and prayer and exhibited by the Minister and rightly received by the communicant assurance is given to those that are ingrafted into Christ of their continuance in him and relation to him receiving nourishment by him unto eternal life or it is a second confirming Ordinance of the New Testament wherein God by the signs of bread and wine signifieth sealeth and offereth to every faithful receiver the body and blood of Christ for his spiritual nourishment and growth in Christ and so confirmeth him in the Covenant of grace The matter of the Lords Supper is partly outward as bread and wine and partly inward as the body and blood of Christ those outward elements signifying Christ and him crucified with all the benefits of his death passion even whole Christ with all the fruits of his mediation Mat. 26. 26 27. 1 Cor. 11. 24 25. Wherein doth Baptism differ from the Lords Supper seeing they are both confirming Ordinances IN regard of the thing signified Baptism as hath been said is a seal of our entrance into the Church of God the Supper of the Lord is a seal of our continuance in the same the one of our new birth the other of our spiritual growth the former is ordained to this end that being out of Christ by nature we being born again might now be ingrafted into his body Tit. 3. 5. Joh. 3. 5. the latter that being in Christ by grace we might continue and encrease in him 1 Cor. 10. 16. and 11. 23. 1 Pet. 3. 21. The Supper of the Lord is to be received as often as he shall give occasion Baptism but once for there is but one entrance into Christ but many degrees of growth up in him Of the Preparation to the Lords table THere ought to be a careful preparation before the action and great heed in the whole action and a joyfull and thankful close and shutting up of it all which ought to be performed as well by the minister as the people 1. Let there be a due search and tryal of our own souls whether we can find in our selves the things which God doth require in worthy communicants viz. 1. by examining our wisdom and knowledge both of Gods will in general and of the nature and use of this holy ordinance in particular whether we can give a reason of the representation of Christ in the bread and wine and see our need of it and what we may

benefit by it So also we should examine our Faith 2 Cor. 13. 5. 1 Tim. 1. 15. and repentance Heb. 10. 22. James 4. 8. and see whether this to us be attended with the love of God Zach. 12. 10. and of our Brethren 1 Cor. 16. 4. and a fervent praying for a blessing upon this ordinance of God Mat. 26. 26. In thy preparation look much upon thy unworthiness as first the wickedness of thy nature ready to all evil and backward to all that is good Secondly consider thy blindness of mind sleepiness of memory hard heart and stubborn will unholy affections Consider if thou wast cursed in the womb born a child of wrath what art thou now having lived so long in Sin but the child of hell far more then thou wast before Psal 58. 3. Job 20. 11. If for one sin a●l the curses of the Law do lie upon thee as Gal. 3. 10. James 2. 10. What is due to thee for all thy sins if single sins deserve death what do thy double and treble sins deserve consider thy rebellious backsliding sins against knowledge conscience covenants purposes promises protestations do not all these deserve double and deeper damnation not knowing of God he will not have mercy upon thee Isa 27. 11. not repenting thou shalt perish Luke 13. 3. not fearing him he will make thy plagues wonderful not believing in him thou shalt be damned John 3. 18. not loving him thou art and shalt be cursed 1 Cor. 16. 22. not being zealous he will spew thee out of his mouth Rev. 3. 16. not being meek thou art an abomination to the Lord Prov. 3. 32. not being mercifull thou shalt have judgement without mercy not eating the flesh and drinking the blood of the Son of God thou hast no life in thee John 6. 53. And eat his flesh and drink his blood thou canst not unless thou dost examine thy self and by Faith discern the Lords body Of the actions of the administrator of this blessed Ordinance FIrst the minister is to take the bread and wine and to separate it from ordinary bread and wine which doth signifie Gods separating Christ from other men to be our alone mediator and that he was by the father set a part to that office and so separated from sinners Exod. 12. 5. Heb. 7. 26. Then he comes to bless and consecrate the bread and wine by the word and prayer which doth signifie Gods sanctifying and furnishing him with all gifts needful for a mediator Then he cometh to break the bread and pour out the wine which doth signifie the passion of Christ with all the torments which he endured for our sins viz. to accomplish our salvation see what he endured consider that he that was equal with God should come in the form of a Servant that he that the heaven of heavens could not contain should be cradled in a manger that the Judge of all flesh should be condemned that the Lord of life should be put to death that he that was his fathers joy should cry out my God my God why hast thou forsaken me that that head that was crowned with honour should be crowned with thorns that those eyes that were as a flame of fire should be closed up by the darkness of death that that tongue that spake as never man spake should be accused of blasphemie that those hands that swayed the Scepter and feet that were as fine brass should be nailed to the cross and himself hanged on a tree between two thieves and then they pierced his side with a spear his precious blood shed and his righteous soul poured forth unto Death Isa 53. 5 10 12. Heb. 9. 14. Surely as the bread nourisheth not if it remain whole and unbroken so there is no life for us in Christ but in as much as he died for us Then the Minister gives the bread and wine to the receivers which doth signifie that God gave Christ and Christ gave himself to us and in this is Christ Jesus with all his merits offered to all sorts of receivers and that God hath given him unto the faithful receivers to feed their souls unto eternal life John 3. 14 15. 6. 50 51. Of the actions of the receiver or duty in recieving FIrst he is to take the bread and wine presented to him which doth signifie the recieving of Christ into our souls with all his benefits by Faith and that they and only they have benefit by Christ which thus apply Christ to themselves by a true and lively Faith John 1. 12. To as many as did receive him to-them he gave power to become the Sons of God Secondly the communicants are to eat the bread and drink the wine receiving them into their bodies and digesting them 1 Cor. 11. 26. Which doth signifie our uniting to Christ and enjoying of him and so with delight apply him and his mercies to all the necessities of our Souls Spiritually feeding upon him and growing up by him and as God doth bless these elements to preserve and strengthen the body of the receiver so Christ apprehended and received by faith doth nourish our Souls and preserve both body and soul unto eternall life John 6. 50 51. 1 Cor. 10. 3 11 19 17. As the bread passeth through many alterations before it is fit to be eaten as cutting down threshing grinding and the parching heat in baking so the blessed body of Christ was pittifully bruised and rent with drops of blood scourges nayles thorns and with a spear before it could be a fit sacrifice for sin and as bread feeds the body so doth Christ the soul and as bread drives away natural hunger so doth Christ spiritual hunger and as bread is given to the hungry and poor so Christ effectually to the broken in heart and to the contrite Spirit and to the hungry soul if any ask what it is to receive Christ then I answer to accept of him to be thy Priest and Jesus to save thee by his blood and to be thy Prophet and Christ to teach thee by his word and to be thy Prince and Lord to reign in and over thee by his Spirit making thee to learn and live by his Laws now if thou hast thus received Christ thou wilt part with any thing in the world rather then him and so it will make thee to take heed of that which may cause Christ to depart from thee 1. By committing any of thy old sins 2 Pet. 1. 9. 2. By neglecting any of his Services 2 Pet. 1. 10. 3. By not loving all his commandments John 15. 14. 4. By not waiting for his second coming in power and great glory Who they are that may partake of this Ordinance ALL who are of years and sound judgement to discern the Lords body and to examine themselves and are received by consent into the body of the Church of Christ these are to repair to this ordinance for none partake of it worthily but those who profess the true

of the new Covenant are called gifts not conditions Rom. 5. 17 18. compared with Rom. 6. 23. and these are gifts that are given freely 1 Cor. 2. 12. we chuse him because he first chuseth us and we love him because he first loveth us we cannot say God is our God till he doth first say we are his people we cannot say we will run after him till he doth first draw us neither can we bring forth fruit unless we abide in the Vine nor purifie our selves as he is pure unless we have this hope in us so that we may not expect the effects before the cause nor the light before the sun or heat before the fire 5. There be no conditions in this Covenant because it works and effects in us all things required of us Now faith repentance and obedience doth describe the Persons that are saved but not the terms or conditions upon which they do obtain salvation that interpretation of any Scripture that doth involve a contradiction is not to be admitted but to say faith is the condition of the Covenant is an express contradiction Ob. But are there not conditions required on our part pray read these two Scriptures Psal 25. 14. The secrets of the Lord is with them that fear him and he will shew them his Covenant Isa 55. 3. Incline your ear and come unto me hear and your soul shall live And I will make an everlasting Covenant with you even the sure mercies of David Ans It is true in these Scriptures there are three things required of us 1. To fear him 2. To incline our ear and come 3. To hear and our soul shall live But are not all these three things promised to us in the Covenant and doth not God by his Spirit work these things with many more in us is there any one thing required of us that he hath not promised to work in us surely no. Ob. But if faith be not an active it is a passive condition Ans I have heard some say so but could never see a man able to prove it to be so Object Some say that this Covenant is conditionall no otherwise then in respect of Gods order and method in bestowing the blessings of it upon us Ans In this sense it may be granted it is so still keeping close to this that not in a proper but in an improper sense the Covenant may be said to be conditionall for as hath been said before the Covenant of grace and life by Christ is every way free and unconditionally on mans part else how doth it differ from a Covenant of works Rom. 11. 6. And if by grace then it is by gift for grace and gift you must understand are all one grace is nothing but the favour of God freely given and of his own accord communicated and if by grace then it is no more of works otherwise grace is no more grace c. If you bring grace unto works or works unto grace either the one or the other or both are made void as much as to say these two things are inconsistent they cannot stand together that we should partake of Christ through grace and works both they will not stand together grace must stand alone or works alone for one doth directly stand in opposition to the other and the Scripture is plain and clear that the Father expects nothing of men no qualification or spirituall disposition before or upon the communicating of his Son the condition on our part is to receive it and to improve it and walk worthy of it and when we come short herein we are said to break Covenant on our part Psal 44. 17. Isa 24. 5. and in Deut. 29. 25 c. The fifth thing to be enquired into is whether it be one and the same Covenant of grace that was in force before the Law and under the Law and under the Gospel THere is but one Covenant of grace and a threefold administration of that Covenant the one before the Law the other under the Law the third under the Gospel 1. Before the Law the promise of grace was that notwithstanding man had thus rebelled against God yet the seed of the woman which was the Lord Jesus Christ should bruise the head of the Serpent Gen. 3. 15. 2. This Covenant was given or published by Moses and made with the Jews till Christs resurrection being placed in ceremonies types figures and shadows all pointing at the substance that was for to come all the Laws and Ordinances remaining in full force and vertue for he that did but neglect circumcision was to be cut off from the Isreal of God Gen. 17. 14. 3. This same Covenant in the dayes of Christ and his Apostles is renewed and the substance of the Covenant more fully opened and cleared whereby more persons are renewed and more graces bestowed being alwaies to endure one and the same hence it is called a new Covenant Heb. 9. 13. Jer. 31. 31. Now it is the same Covenant of grace both in the old and new testaments only the difference stands thus 1. It is larger in the New Testament even extending to the Gentiles and not confined to the Jews as then it was 1 Thessal 4. 5. Ephes 2. 11. 2. 12. 2. It is plainer now then it was in types and shadows blood of beasts incense washing with water and other rudiments so that now things are seen more plainly in their substance then in painting or prospective glasses 3. It is stronger this makes perfect the other could not being weak and unprofitable and therefore in that administration it is now disanulled Heb. 8. 7 13. 4. It is more firm being confirmed with an oath and by the death of Christ 5. It gives more knowledge that in comparison of the Law they shall not need to teach one another Heb. 8. 10. 6. It hath a better Mediator even Christ who by his intercession reconciled the disagreeing parties and undertaken for both sides on Gods part that these and these things shall be done which he hath promised on our part to give satisfaction by his own death and make us obedient to his Father Oh that God should ever enter into Covenant with us so sinfull vile and miserable Covenants make unequall persons equall as Jonathan and David the Lord abaseth himself when he looks thus upon things below as in Psal 113. 6. Although the Covenant of grace be the same then and now yet there is a difference in regard of the manner of dispensation and revealing it being severall waies propounded according to the severall times ages states and conditions of the Church delivered one way before the coming of Christ and another way afterward And therefore in regard of the old way and manner of administring of it it is called the old Covenant and in regard of the new manner of dispensing it it s called the new Covenant the same Covenant is therefore called both new and old Heb. 8. 8 13. Quest

am shut out or excepted against 5. Water is copious and plentiful there is no less in the river for thy drinking there is enough for all men So is the blood of Christ it can never be drawn dry of his fulness we may all receive yet he never the more empty John 1. 16. 6. Water is a cleansing and purifying element and it resembles the blood of Christ fitly in that 1 Iohn 1. 7. The blood of Christ cleanseth from us all sin The inward thing signified is many times really exhibited and coveyed and sealed in the use of the outward hence are those expressions in Scripture of being born again of water and of the Holy Ghost Iohn 3. 5. of cleansing by the washing of water Ephes 5. 29. So again arise and be baptized and wash away thy sins Acts 22. 16. so Rom. 6. 3. we are buried with Christ by Baptism Surely the Ordinance of Baptism being rightly administred and rightly received doth effect that which it doth represent We should know that confirming Ordinances Sacraments or seals properly do not give us any right unto God and his Christ and promises but only seal up and confirm that right and interest which already we have in Gods Covenant of Grace God promised to Father Adam life and then he gave him the tree of life to be a pledge of his promise now it was not the tree of life that gave Adam life but God according to his promise Adam might have lived upon God in the promise without the tree for the tree could do him no good without the promise Thus God promised Christ and his benefits to the believing generation and then he gave Baptism to seal these promises So then it is not Baptism that saves us but the promises it is not water that purgeth our sins but the blood of the Covenant what shall I say more where God is pleased to dispense his seals they are great comforts and pledges of his love and where he denieth means and oportunity of enjoying the signs the things signified are never the further off or less effectual Davids child died the seventh day a day before the time appointed for circumcision and yet both his words and his carriage gives us to understand that he doubted not of the salvation of it So the thief upon the cross believing in Christ was received with Christ into Paradise though he were never baptized but he had the inward grace of baptism the washing of the blood of Christ though not the outward sign some have the outward sign and not the inward grace some have the inward grace and not the outward sign when God affordeth means we must wait upon him for a blessing in them and by them as his pipes of conveyance and when he doth not afford means we should not tye the working of his grace to them These things seriously considered may make any man admire why there should be so great contention jarring and wrangling about the time when and the persons to whom and the manner how this Ordinance is to be administred are not the Scriptures as clear in laying down this as they are in confirming the Ordinance it self now the Scripture being the rule we are to look for a precept for what we do otherwise the Lord will say who hath required these things at your hands and in the want of a precept we are to walk by example so saith the Apostle ye ought so to walk as ye have us for an example in the want of a precept and example necessary directions inferences and consequences may be made use of as I might prove at large but beware of drawing any of these against a plain precept and example Now give me leave to present a few of those precepts and examples recorded in the Scripture for the baptizing of a believer and when the reader hath answered these few I shall give him so many more for ought I know 1. For precept consider these three Scriptures Acts 2. 38. Then Peter said unto them repent and be baptized every one of you c. Acts 10. 48. And he commanded them to be baptized in the name of the Lord. Acts 22. 16. And now why tarriest thou arise and be baptized and wash away thy sins Now here being three precepts for the baptizing of believers can any man forbid water that these should not be baptized which have received the Holy Ghost as well as we Acts 10. 47. 2. For example consider these three examples Mat. 3. 13 14 15. Then cometh Jesus to John to be baptized ver 16. and Jesus when he was baptized went up straight way out of the water and loe the heavens were opened unto him c. Acts 2. 41. Then they that gladly received the word were baptized c. Acts 8. 12. They were baptized both men and women c. Behold here is both precept and example for baptizing of believers and that in the mouth of two or three witnesses and yet shall not every word be established Shew me the like for baptizing of children and I will write a book of recantation and acknowledge my error both to God and man But I am sure thou canst not do it without thou wilt make a new Scripture or grosly pervert this Let the Reader beware at last that he be not found amongst the number of those spoken of Luk. 7. 30. But the Pharisees and Lawyers rejected the counsel of God against themselves being not bapeized That Baptism is an Ordinance of the Gospel and that only believers hath right unto it hath been proved now I shall lay down a few reasons why children ought not to be baptized 1. Because we find no command nor example in the word of God that any Infants were baptized and we are forbidden to presume above what is written and further if we should admit of any one thing in the worship of God which we find no warrant for in the word of God we should be forced by the same reason to admit of many yea of any inventions of men 2. As an ●nfant is uncapable of examining himself and of discerning the Lords body and therefore not admitted to that Ordinance so also he is uncapable of believing and discerning the use and end of this Ordinance for there are many things about which Faith is to be exercised by him that is baptized I will instance in five 1. To exercise Faith in the blood of Christ for the washing away of sins See Acts 2. 38. compared with Acts 22. 16. Arise and be baptized and wash away thy sins calling on the name of the Lord 2. Special things held forth in this Ordinance that a child is not capable of discerning is the Mystical mortification of sin Rom. 6. 3. Know you not that so many of us that were baptized into Jesus Christ were baptized into his death ver 6. knowing this that our old man is crucified with him that the body of sin might be destroyed c. 3.